Address to Smyrna. REVELATION, II. Her Brief Trials. there was an obstacle to this, for his being burnt alive; and with their own hands they carried logs for the pile. synagogue of Satan-Only once is the term "synagogue" in the New Testament used of the Christian assembly, and that by the apostle who longest maintained the union of the church and Jewish synagogue. As the Jews more and more opposed Christianity, and it more and more rooted itself in the Gentile world, the term "synagogue" was left altogether to the former, and Christians appropriated exclusively the honourable term "church" contrast an earlier time, when the Jewish theocracy is called "the church in the wilderness." C. Numbers, 16. 3; 20. 4, "congregation of the Lord." Even in James, 2. 2, it is "your (not the Lord's) assembly." The Jews, who might have been -The thing promised corresponds to the kind of faithfulness manifested. They who refrain from Nicolaitane indulgences (v. 6) and idol-meats v. 14, 15), shall eat of meat infinitely superior, viz., the fruit of the tree of life, and the hidden manna (v. 17). overcometh-In John's gospel (16. 33) and first epistle (2. 13, 14; 6. 4, 5) an object follows, viz., "the world," "the wicked one." Here, where the final issue is spoken of, the conqueror is named absolutely. Paul uses a similar image, 1 Corinthians, 9. 24, 25, 2 Timothy, 2.5; but not the same as John's phrase, except Romans, 12. 21. will I give-as the Judge. The tree of life in Paradise, lost by the fall, is restored by the Redeemer. Allusions to it occur Proverbs, 3. 18: 11. 30; 13. 12; 16. 4; and prophetically, ch. 22. 2, 14; Ezekiel, 47. 12; cf. John, 6. 51. It is interesting to note how closely these intro-"the church of God," had now, by their opposition and ductory addresses are linked to the body of Revelation. Thus, the tree of life here, with ch. 22. 2: Deliverance from the second death (ch. 2. 11), with ch. 20. 14; 21. 8; The new name (ch. 2. 17), with ch. 14. 1; Power over the nations, with ch. 20. 4; The morning star (ch. 2. 28), with ch. 22. 16; The white roiment (ch. 3. 5), with ch. 4. 4; 16. 15; The name in the book of life (ch. 3. 5), with ch. 13. 8; 20. 15; The new Jerusalem and its citizenship (ch. 3. 12), with ch. 21. 10. in the midst of the paradise-The oldest MSS. omit "the midst of." In Genesis, 2. 9 these words are appropriate, for there were other trees in the garden, but not in the midst of it. Here the tree of life is simply in the paradise, for no other tree is mentioned in it: in ch. 22. 2, the tree of life is "in the midst of the street of Jerusalem:" from this the clause was inserted here. Paradise (a Persian, or else Semitic word), originally used of any garden of delight: then specially of Eden: then the temporary abode of separate souls in bliss: then "the Paradise of God." the third heaven, the immediate presence of God. of God-Ezekiel, 28. 13.) One oldest MS., with Fulgate. Syriac, and Coptic, and CYPRIAN, read, "MY God," as in ch. 3. 12. So Christ calls God "My God and your God" (John, 20. 17; cf. Ephesians, 1. 17). God is our God, in virtue of being peculiarly Christ's God. The main bliss of Paradise is, that it is the Paradise of God: God Himself dwelling there (ch. 21.3). 8. Smyrna -in Ionia, a little to the North of Ephesus. POLYCARP, martyred in 168 A.D., eighty-six years after his conversion, was bishop, and probably "the angel of the church in Smyrna" meant here. The allusions to persecutions and faithfulness unto death, accord with this view. IGNATIUS (Martyrium Ignatii, 3), on his way to martyrdom in Rome, wrote to POLYCARP, then (108 A.D.) bishop of Smyrna: if his bishopric commenced ten or twelve years earlier, the dates will harmonize. TERTULLIAN, Præscriptione Hæreticorum, 32, and IRENEUS, who had talked with POLYCARP in youth, tell us, POLYCARP was consecrated bishop of Smyrna by St. John, the First... the Last...was dead...is aliveThe attributes of Christ most calculated to comfort the church of Smyrna under its persecutions: resumed from ch. 1. 17, 18. As death was to Him but the gate to life eternal, so it is to be to them (v. 10, 11). 9. thy works, and-Omitted in two oldest MSS., Vulgate, and Coptic. Supported by one oldest MS. tribulation owing to persecution. poverty-owing to "the spoiling of their goods." but thou art rich-in grace. Contrast Laodicea, rich in the world's eyes and her own, poor before God. "There are both poor rich-men, and rich poor-men in God's sight." (TRENCH.] blasphemy of them-blasphemous calumny of thee on the part of (or arising from) them, &c. say they are Jews, and are not-Jews by national descent, but not spiritually of "the true circumcision." The Jews blaspheme Christ as "the hanged one." As elsewhere, so at Smyrna they bitterly opposed Christianity; and at POLYCARP's martyrdom they joined the heathens in clamouring for his being cast to the lions; and when unbelief, become "the synagogue of Satan." So "the The Crown of Life the Reward. REVELATION, II. Charges against Pergamos. fornication-often connected King and Saviour?" Smyrna's faithfulness is reward- thians, 8. and 10. 25-33. ed by its candlestick not having been removed out of with idolatry. 15. thou-Emphatical: "So THOU slo As Balak and the Moabites of old had its place (v. 5): Christianity has never wholly left it: hast." &c. whence the Turks call it "Infidel Smyrna." 12. Balaam and his followers literally, so hast thou also TRENCH prefers writing Pergamus, or rather, Perga- them that hold the same Balaamite or Nicolaitane mum, on the river Caïcus. It was capital of Attalus doctrine spiritually or symbolically. Literal eating of the Second's kingdom, which was bequeathed by him idol-meats and fornication in Pergamos, were accom to the Romans, B.C. 133. Famous for its library, panied by spiritual idolatry and fornication. So founded by Eumenes (197-159), and destroyed by Caliph TRENCH explains. But I prefer taking it, “THOU Omar. Parchment, i.e., Pergamena charta, was here also," as well as Ephesus ("in like manner" as Ephesus: discovered for book purposes. Also, famous for the see below the oldest reading), hast... Nicolaitanes, with magnificent temple of Esculapius, the healing god. this important difference, Ephesus, as a church, hates (TACITUS, Annals, 3. 63] be which hath the sharp sword them, and casts them out, but thou hast them," v doctrine-teaching (Note, 1, 6): via, to with two edges-Appropriate to His address having a in the church. twofold bearing, a searching power so as to convict tempt God's people to idolatry. which thing I hate-It and convert some (v. 13, 17), and to convict and con- is sin not to hate what God hates. The Ephesina denin to punishment others (v. 14-16, especially v. 16; church (v. 6) had this point of superiority to Percatoos. cf. also Note, ch. 1. 16). 13. I know thy works-Two But the three oldest MSS., and Vulgate and Syrac oldest MSS. omit this clause: one oldest MS. retains it. read instead of "which I hate," " IN LIKE MANNER." Satan's seat-rather as the Greek is translated all 16. The three oldest MSS. read," Repent, therefore" through Revelation, "throne." Satan, in impious Not only the Nicolaitanes, but the whole church of mimicry of God's heavenly throne, sets up his earthly Pergamos is called on to repent of not having hated the throne (ch. 4. 2). Esculapius was worshipped there Nicolaitane teaching and practice. Contrast St. Paul, under the serpent form; and Satan, the old serpent, Acts, 20. 26. I will come-1 am coming. fight against as the instigator cf. v. 10, of fanatical devotees of Escu- them-Greek, "war with them:" with the Nicolaitanes lapius, and, through them, of the supreme magistracy primarily; but including also chastisement of the whole at Pergamos, persecuted one of the Lord's people church at Pergamos: cf. "unto THEE." with the sword of my mouth-Resumed from ch. 1. 16, but with an (Antipas, even to death. Thus, this address is an anticipatory preface to ch. 12. 1-17; Note, "throne...the allusion to the drawn sword with which the angel of dragon, Satan... war with her seed," 5, 9, 17. even in the Lord confronted Balaam on his way to curse israel: those days-Two oldest MSS, ont "even:" two retain an earnest of the sword by which he and the seduced it. wherein-Two oldest MSS, omit this (then trans- Israelites fell at last. The spiritual Balaamites of S late, "in the days of Antipas, my faithful witness," John's day are to be smitten with the Lord's spiritusi or "martyr"): two retain it. Two oldest MSS. read, sword, the word or "rod of His mouth." 17. to eat"My witness, MY faithful one:" two read as English Omitted in the three oldest MSS. the hidden manaVersion. Antipas is another form for Antipater, the heavenly food of Israel, in contrast to the idolSimeon Metaphrastes has a palpably legendary story, meats (v. 14). A pot of manna was laid up in the Holy unknown to the early fathers, that Antipas, in Domi-place "before the testimony." The allusion is here to tian's persecution, was shut up in a red-hot brazen this: probably also to the Lord's discourse (Joba, 6. bull, and ended his life in thanksgivings and prayers. 31-35). Translate, "The manna which is bidden." As Hengstenberg makes the name, like other apocalyptic the manna hidden in the sanctuary was by Divine names, symbolical, meaning one standing out against power preserved from corruption, so Christ in His inall" for Christ's sake. 14. few-in comparison of the corruptible body has passed into the heavens, and is many tokens of thy faithfulness. hold the doctrine of hidden there until the time of His appearing. Christ Balaam-"the teaching of Balaam," viz., that which he Himself is the manna "hidden" from the world, but "taught Balak." Cf. "the counsel of Balaam," Num- revealed to the believer, so that he has already a forebers, 31. 16. Balak is dative in the Greek, whence taste of His preciousness. Cf. as to Christ's own tadBENGEL translates," taught (the Moabites) for (i.e., to den food on earth, John, 4. 32, 34, and Job, 23. 12. Ibe full manifestation shall be at His coming. Believers please) Balak." But though in Numbers it is not expressly said he taught Balak, yet there is nothing said are now hidden, even as their meat is hidden. As the inconsistent with his having done so; and JOSEPHUS, manna in the sanctuary, unlike the other manus, Wa Antiquities, 4. 6. 6, says he did so. The dative is a incorruptible, so the spiritual feast offered to all whe Hebraism for the accusative. children-Greek, "sons reject the world's dainties for Christ, is everlasting: an incorruptible body and life for ever in Christ at of Israel." stumbling block-lit., that part of a trap on which the bait was laid, and which, when touched, the resurrection. white stone...new name...no man know caused the trap to close on its prey: then any entangle- eth saving he, &c.-TRENCH's explanation seems bett ment to the foot. [TRENCH.] eat things sacrificed unto White is the colour and livery of heaven. "New" idols-the act common to the Israelites of old, and the plies something altogether renewed and heavenly. Nicolaitanes in St. John's day: he does not add what The white stone is a glistering diamond, the Uri was peculiar to the Israelites, viz., that they sacrificed borne by the high priest within the cheschen or breastto idols. The temptation to eat idol-meats was a plate of judgment, with the twelve tribes' names on peculiarly strong one to the Gentile converts. For not the twelve precious stones, next the heart. The word to do so involved almost a withdrawal from partaking Urim means light, answering to the colour th of any social meal with the heathen around. For idol- None but the high priest knew the name written upos meats, after a part had been offered in sacrifice, were it, probably the incommunicable name of God, "Je nearly sure to be on the heathen entertainer's table; hovah." The high priest consulted it in some diviney so much so, that the Greek "to kill" (thuein) meant appointed way to get direction from God when needfal originally to sacrifice." Hence arose the decree of The "new name" is Christ's (cf. ch. 3. 12, "I will write the council of Jerusalem forbidding to eat such meats: upon him my new name"): some new revelation of subsequently some at Corinth ate unscrupulously and Himself which shall hereafter be imparted to Hs knowingly of such meats, on the ground that the idol people, and which they alone are capable of receiving is nothing; others needlessly tortured themselves with The connexion with the "hidden manna" will thus be scruples, lest unknowingly they should eat of them, clear, as none save the high priest had access to the Believers, as when they got meat from the market, or in a heathen "manna hidden" in the sanctuary. friend's house. St. Paul handles the question, 1 Corin-spiritual priests unto God, shall enjoy the heavenly Thyatira's Graces REVELATION, IL and her Short Comings. antitypes to the hidden manna and the Urim stone. a priestess and prophetess of Baal. Cf. 2 Kings, 9. 22, What they had peculiarly to contend against at Per- 30. "whoredoms of... Jezebel and her witchcrafts gamos was the temptation to idol-meats, and fornica impurity was part of the worship of the Phenician tion, put in their way by Balaamites. As Phinehas Astarte, or Venus). Her spiritual counterpart at Thywas rewarded with "an everlasting priesthood" for his atira lured God's "servants" by pretended utterances zeal against these very sins to which the Old Testa- of inspiration to the same libertinism, fornication, and ment Balaam seduced Israel: so the heavenly high eating of idol-meats, as the Balaamites and Nicolaipriesthood is the reward promised here to those zeal- tanes (v. 6, 14, 15). By a false spiritualism these ous against the New Testament Balaamites tempting seducers led their victims into the grossest carnality, Christ's people to the same sins. receiveth it-viz.. as though things done in the flesh were outside the "the stone" not "the new name?" see above. The true man, and were, therefore, indifferent. "The "name that no man knew but Christ Himself." He deeper the church penetrated into heathenism, the shall hereafter reveal to His people. 18. Thyatira-in more she herself became heathenish: this prepares us Lydia, South of Pergamos. Lydia, the purple seller of for the expressions' harlot' and Babylon,' applied to this city, having been converted at Philippi, a Mace- her afterwards." [AUBERLEN.] to teach and to seduce donian city (with which Thyatira, as being a Mace--The three oldest MSS. read, "And she teaches and donian colony, had naturally much intercourse), was seduces," or " deceives." "Thyatira was just the reprobably the instrument of first carrying the gospel to verse of Ephesus. There, much zeal for orthodoxy, her native town. John follows the geographical order but little love; here, activity of faith and love, but here, for Thyatira lay a little to the left of the road insufficient zeal for godly discipline and doctrine, a from Pergamos to Sardis Strabo, 13. 4). Son of God... patience of error even where there was not a participaeyes like...fire...feet...like fine brass-or "glowing brass" tion in it." [TRENCH.] 21. space-Greek, "time." of (Note, ch. 1. 14, 15, whence this description is resumed). her fornication...she repented not-The three oldest MSS. Again His attributes accord with His address. The read," And she willeth not to repent of (lit., out of, i.e., title "Son of God," is from Psalm, 2. 7, 9, which is re- so as to come out of) her fornication." Here there is ferred to in v. 27. The attribute, "eyes like flame," a transition from literal to spiritual fornication, as &c., answers to v. 23, "I am He which searcheth the appears from v. 22. The idea arose from Jehovah's reins and hearts." The attribute, "feet like...brass," covenant relation to the Old Testament church being answers to v. 27, "as the vessels of a potter shall they regarded as a marriage, any transgression against which be broken to shivers," He treading them to pieces with was, therefore, harlotry, fornication, or adultery. 22. His strong feet. 19. The oldest MSS. transpose the Behold-Calling attention to her awful doom to come. English Version order, and read, "Faith and service." I will-Greek present, "I cast her." a bed -The place The four are subordinate to "thy works:" thus, "I of her sin shall be the place of her punishment. The know thy works, even the love and the faith (these two bed of her sin shall be her bed of sickness and anguish. forming one pair, as 'faith works by love,' Galatians, Perhaps a pestilence was about to be sent. Or the bed 5. 6), and the service ministration to the suffering of the grave, and of the hell beyond, where the worm members of the church, and to all in spiritual or tem- dieth not. them that commit adultery with herporal need), and the endurance of (i.e., shown by spiritually: including both the eating of idol-meats and thee" (this pronoun belongs to all four). As love is in- fornication. With her," in the Greek, implies parward, so service 18 its outward manifestation. Similarly, ticipation with her in her adulteries, viz., by suffering faith and persevering endurance, or "patient continu- her (v. 20), or letting her alone, and so virtually enance (the same Greck as here, Romans, 2. 7) in well-couraging her. Her punishment is distinct from doing," are connected. and thy works; and the last theirs: she is to be cast into a bed, and her children Omit the second "and," with the three oldest MSS. to be killed; whilst those who make themselves parand the ancient versions: translate, “And (I know) thy takers of her sin by tolerating her, are to be cast into works which are last (to be) more in number than the great tribulation. except they repent-Greek aorist. first" realizing 1 Thessalonians, 4. 1: the converse of "repent" at once: shall have repented by the time Matthew, 12. 45; 2 Peter, 2. 20. Instead of retrograding limited in my purpose. their deeds-Two of the oldest from "the first works" and "first love," as Ephesus, MSS. and most ancient versions read "her." Thus, Thyatira's last works exceeded her first (v. 4. 5). 20. a God's true servants, who, by connivance, are incurring few things-Omitted in the three oldest MSS. Tran- the guilt of her deeds, are distinguished from her. One state then. "I have against thee that," &c. sufferest- oldest MS., ANDREAS, and CYPRIAN, support "their." The three oldest MSS. read," lettest alone." that woman 23. her children-(Isaiah, 57. 3; Ezekiel, 23. 45, 47.) Her -Two oldest MSS. read, "THY wife" two omit it. proper adherents: not those who suffer her, but those Vulgate and most ancient versions read as English who are begotten of her. A distinct class from the last Version. The symbolical Jezebel was to the church in v. 22 (cf. Note there, whose sin was less direct, being of Thyatira what Jezebel, Ahab's "wife," was to him. that only of connivance. kill...with death-Cf. the Some self-styled prophetess or as the feminine in disaster that overtook the literal Jezebel's votaries of Hebrew is often used collectively to express a multitude, Baal, and Ahab's sons, 1 Kings, 18. 40; 2 Kings, 10, 6, a set of false prophets), as closely attached to the 7, 24, 25. Kill with death is a Hebraism for slay with church of Thyatira as a wife is to a husband, and as most sure and awful death: so "dying thou shalt die" powerfully influencing for evil that church as Jezebel (Genesis, 2. 17). Notdie the common death of men" did Ahab. As Balaam, in Israel's early history, so (Numbers, 16. 29). all the churches shall know-ImplyJezebel, daughter of Ethbaal, king of Sidon (1 Kings, ing that these addresses are designed for the Catholic 16. 31, formerly priest of Astarte, and murderer of his church of all ages and places. So palpably shall God's predecessor on the throne, JOSEPHUS, contra Apion, 1. hand be seen in the judgment on Thyatira, that the 18, was the great seducer to idolatry in Israel's later whole church shall recognise it as God's doing. I am history. Like her father, she was swift to shed blood. he-the "I" is strongly emphatical: "that it is I am Wholly given to Baal-worship, like Eth-baal, whose He who," &c. searchetb...hearts-God's peculiar attriname expresses his idolatry, she, with her strong will, bute is given to Christ. The "reins" are the seat of the seduced the weak Ahab and Israel beyond the calf desires; the "heart," that of the thoughts. The Greek worship (which was a worship of the true God under for "searcheth" expresses an accurate following up of the cherub-ox form, i.e., a violation of the second com- all tracks and windings. unto every one of you-lit, mandment to that of Baal (a violation of the first"unto you, to each," &c. according to your works-to commandment also). She seems to have been herself be judged not according to the mere act as it appears Burden Laid on Believers. REVELATION, III Reward Promised to the Faithfu who thinks we ought to translate "SCEPTRE" for "rod." as in Hebrews, 1. 8). "Shepherd" is used in Jeremiah, 6. 3, of hostile rulers; so also Zechariah, IL. 16. As severity here is the primary thought, * rule as a shepherd" seems to me to be used thus: He who would have shepherded them with a pastoral rod, shall, because of their hardened unbelief, shepherd them with a rod of iron. shall they be broken-So one oldest MS., Vulgate, Syriac, and Coptic versions read. But two oldest MSS, read, "As the vessels of a potter are broken to shivers." A potter's vessel dashed to pieces, because of its failing to answer the design of the maker, is the image to depict God's sovereign power to give reprobates to destruction, not by caprice, but in the exercise of His righteous judgment. The saints shall be in Christ's victorious "armies" when He shall inflict the last decisive blow, and afterwards shull reign with Him. Having by faith "overcome the world," they shall also rule the world. even as I—“as I also have received of (from) my Father," vin, in Psalm, 2.7-9. Jesus had refused to receive the kingdom without the cross at Satan's hands: He would receive it from none but the Father, who had appointed the cross as the path to the crown. As the Father has given the authority to me over the heathen and uttermost parts of the earth, so I impart a share of it to my victorious disciple. 28, the morning star-ie. 1 will give unto him Myself, who am "the morning star" (ch. 22. 16): so that reflecting my perfect brightness, He shall shine like me, the morning star, and share my kingly glorg (of which a star is the symbol, Numbers, 24. 17; Matthew, 2. 2). Cf. v. 17, "I will give him.... the hidden manna,”i,e., Myself, who am that manna (Joba, 6. 31-33). CHAPTER III. to man, but with reference to the motive, faith and lore being the only motives which God recognises as sound. 24. you...and...the rest-The three oldest MSS. omit "and:" translate then," Unto you, the rest." as many as have not-not only do not hold, but are free from contact with. and which-The oldest MSS. omit "and" translate, "whosoever." the depths-These false prophets boasted peculiarly of their knowledge of mysteries and the deep things of God: pretensions subscquently expressed by their arrogant title, Gnostics ("full of knowledge"). The Spirit here declares their so-called "depths" (viz., of knowledge of Divine things to be really "depths of Satan:" just as in v. 9, He says, instead of "the synagogue of God," the synagogue of Satan." HENGSTENBERG thinks the teachers themselves professed to fathom the depths of Satan, giving loose rein to fleshly lusts, without being hurt thereby. They who thus think to fight Satan with his own weapons always find him more than a match for them. The words, "as they speak," ie., "as they call them," coming after not only "depths," but "depths of Satan," seem to favour this latter view, otherwise 1 should prefer the former, in which case, as they speak," or "call them," must refer to "depths" only, not also "depths of Satan." The original sin of Adam was a desire to know EVIL as well as good: so in HENGSTENBERG's view, those who professed to know "the depths of Satan." It is the prerogative of God alone to know evil fully, without being hurt or defiled by it. I will put-Two oldest MSS. have "I put," or "cast." One oldest MS, reads as English Version, none other burden-save abstinence from, and protestation against, these abominations: no "depths" beyond your reach, such as they teach, no new doctrine, but the old faith and rule of practice once for all delivered to the saints. Exaggerating and perfecting Paul's doc- Ver. 1-22. THE EPISTLES TO SARDIS, PHILADEL trine of grace without the law as the source of justifi- PHIA, AND LAODICRA. 1. Sardis-the ancient capital cation and sanctification, these false prophets rejected of Lydia, the kingdom of wealthy Croesus, on the river the law as a rule of life, as though it were an intoler- Pactolus. The address to this church is full of rebuke. able "burden." But it is a "light" burden. In Acts, It does not seem to have been in vain; for Melio, 15. 28, 29, the very term "burden," as here, is used of bishop of Sardis in the second century, was eminent abstinence from fornication and idol-meats: to this for piety and learning. He visited Falestine to assure the Lord here refers. 25. that which ye have already- himself and his flock as to the Old Testament canon, (Jude, 3, end.) hold fast-do not let go from your and wrote an epistle on the subject (EUSEBIUS, 4, 28: grasp, however false teachers may wish to wrest it he also wrote a commentary on the Apocalypse. from you. till I come-when your conflict with evil (EUSEBIUS, 4. 26; JEROME, Catalogus Scriptorum Bewill be at an end. The Greek implies uncertainty as to clesiasticorum, 24.] he that hath the seven Spirits of God when He shall come. 26. And-Implying the close-i.e.. he who hath all the fulness of the Spirit (ch. 14; connexion of the promise to the conqueror that fol- 4. 6; 6. 6. with which cf. Zechariah, 3. 9; 4. 10, proving lows, with the preceding exhortation, v. 25. and keep- His Godhead). This attribute implies His infinite eth-Greek," and he that keepeth." Cf. the same word power by the Spirit to convict of sin and of a hollow in the passage already alluded to by the Lord, Acts, 15. profession, and the seven stars-(ch. 1. 16, 20.) Hisar28, 29, end. my works-in contrast to "her (English ing the seven stars, or presiding ministers, flows, as a Version, their works" (r. 22). The works which I com- consequence, from His having the seven Spirits, or the mand, and which are the fruit of my Spirit. unto the fulness of the Holy Spirit. The human ministry is the end-(Matthew, 24. 13.) The image is perhaps from the fruit of Christ's sending down the gifts of the Spindi. race, wherein it is not enough to enter the lists, but Stars imply brilliancy and glory: the fulness of the the runner must persevere to the end. give power-Spirit, and the fulness of brilliant light in Him, form a Greek, "authority." over the nations-At Christ's coming the saints shall possess the kingdom "under the whole heaven;" therefore over this earth: cf. Luke, 19. 17." Have thou authority (the same word as here) over ten cities." 27. From Psalm, 2.8, 9. rule-lit., "rule as a shepherd." In Psalm, 2. 9, it is, "Thou shalt break them with a rod of iron." The LXX. pointing the Hebrew word differently, read as Revelation here, The English Version of Psalm, 2. 9 is doubtless right, as the parallel word, "dash in pieces," proves. But the Spirit in this case sanctions the additional thought as true, that the Lord shall mingle mercy to some, with judgment on others: beginning by destroying His Bati-Christian foes, He shall reign in love over the rest. "Christ shall rule them with a sceptre of iron, to make them capable of being ruled with a sceptre of gold: everity first, that grace may come after" (TRENCH, designed contrast to the formality which He reproves. name...livest...dead-(1 Timothy, 6. 6; 2 Timothy, * & Titus, 1. 16; cf. Ephesians, 2. 1, 5; 5. 14.) “A name." i.e., a reputation. Sardis was famed among the churches for spiritual vitality: yet the Heart-searcher, who seeth not as man seeth, pronounces her dead: how great searchings of heart should her case create among even the best of us! Laodicea deceived herself as to her true state (v. 17), but it is not written that she had a high name among the other churches, as Sardis had. 2. Be-Greek, "Become," what thou art not, "waldful," or "wakeful,” hit.,“ waking." the things which re main-Strengthen those thy remaining few graces, which, in thy spiritual deadly slumber, are not yet quite extinct. [ALFORD.] "The things that remain" on hardly mean "the PERSONS that are not yet dead, bat are ready to die;" for v. 4 implies that the “few”lanbrui Sardis Exhorted to Repent. REVELATION IIL The Conqueror shall be Clothed in White. ones at Sardis were not "ready to die," but were gracious Lord does not overlook any exceptional cases full of life. are-The two oldest MSS. read, "were of real saints in the midst of unreal professors. not ready," lit.."were about to die,” víz, at the time when defiled their garments-viz., the garments of their Chris you "strengthen" them. This implies that "thou art tian profession, of which baptism is the initiatory seal, dead," v. 1, is to be taken with limitation; for those whence the candidates for baptism used in the ancient must have some life who are told to strengthen the church to be arrayed in white. Cf. also Ephesians, things that remain. perfect-lit., "filled up in full 6. 27, as to the spotlessness of the church when she complement?" translate, "complete." Weighed in shall be presented to Christ; and ch. 19. 8. as to the the balance of Him who requires living faith as the "fine linen, clean and white, the righteousness of the motive of works, and found wanting. before God-saints," in which it shall be granted to her to be Greek, "in the sight of God." The three oldest MSS.. arrayed; and "the wedding garment." Meanwhile she Vulgate, Syriac, and Coptic, read, "before (in the sight is not to sully her Christian profession with any of MY God:" Christ's judgment is God the Father's defilement of flesh or spirit, but to "keep her garjudgment. In the sight of men, Sardis had "a name ments." For no defilement shall enter the heavenly of living." "so many and so great are the obligations city. Not that any keep themselves here wholly free of pastors, that he who would in reality fulfil even a from defilement; but, as compared with hollow prothird of them, would be esteemed holy by men, where- fessors, the godly keep themselves unspotted from the as, if content with that alone, he would be sure not to world; and when they do contract it, they wash it away, escape hell." [JUAN D'AVILA.] Note, in Sardis and so as to have their "robes white in the blood of the Laodicea alone of the Seven we read of no conflict Lamb" (ch. 7. 14). The Greek is not "to stain" (Greek with foes within or without the church. Not that miainein), but to "defile," or besmear (Greek molueither had renounced the appearance of opposition to nein), Song of Solomon, 5. 3. they shall walk with me the world; but neither had the faithfulness to witness in white-The promised reward accords with the for God by word and example, so as to "torment them character of those to be rewarded: keeping their garthat dwelt on the earth" (ch. 11. 10). 3. how thou hast ments undefiled and white through the blood of the received (Colossians, 2, 6; 1 Thessalonians, 4. 1: Lamb now, they shall walk with Him in white here1 Timothy, 6. 20.) What Sardis is to "remember" is, after. On "with me," cf. the very same words, Luke, not how joyfully she had received originally the gospel 23. 43; John, 17. 24. "Walk" implies spiritual life, for message, but how the precious deposit was committed only the living walk: also liberty, for it is only the free to her originally, so that she could not say, she had who walk at large. The grace and dignity of flowing not received and heard" it. The Greek is not aorist long garments is seen to best advantage when the (as in ch. 2. 4, as to Ephesus," Thou didst leave thy first person "walks." so the graces of the saint's manifested love"), but "thou hast received' (perfect), and still hast character shall appear fully when he shall serve the the permanent deposit of doctrine committed to thee. Lord perfectly hereafter (ch. 22. 3). they are worthyThe word "keep" (so the Greek is for English Version, with the worthiness (not their own, but that) which "hold fast") which follows, accords with this sense. Christ has put on them (ch. 7. 14). Ezekiel, 16. 14, "Keep," or observe the commandment which thou "perfect through My comeliness which I had put upon hast received and didst hear. heard-Greek aorist, thee." Grace is glory in the bud. "The worthiness ** didst hear,” viz., when the gospel doctrine was com- here denotes a congruity between the saints' state of mitted to thee. TRENCH explains "how," with what grace on earth, and that of glory, which the Lord has demonstration of the Spirit and power from Christ's appointed for them, about to be estimated by the law ambassadors the truth came to you, and how heartily itself of grace" [VITRINGA). Contrast Acts, 13. 46. 5. and zealously you at first received it. Similarly BEN. white-not a dull white, but glittering, dazzling white. GEL, “Regard to her former character how it once (GROTIUS.] Cf. Matthew, 13. 43. The body transstood) ought to guard Sardis against the future hour, figured into the likeness of Christ's body, and emitting whatsoever it shall be, proving fatal to her." But it is beams of light reflected from Him, is probably the not likely that the Spirit repeats the same exhortation "white raiment" promised here. the same-Greek, virtually to Sardis, as to Ephesus. If therefore-seeing "THIS man," he and he alone. So one oldest MS. thou art so warned, if, nevertheless, &c. come on thee as a thief-in special judgment on thee as a church, with the same stealthiness, and as unexpectedly as shall be my visible second coming. As the thief gives no notice of his approach. Christ applies the language which in its fullest sense describes His second coming. Lo describe His coming in special judgments on churches and states (as Jerusalem, Matthew, 24.). these special judgments being anticipatory earnests of that great last coming. The last day is hidden from us, that every day may be observed by us." (AUGUSTINE] Twice Christ in the days of His flesh spake the same words (Matthew, 24, 42, 43; Luke, 12. 39, 40; and so deeply had his words been engraven on the mind of the apostles, that they are often repeated in their writings (ch. 16. 15; 1 Thessalonians, 6. 2, 4, 6; 2 Peter, 3. 10). The Greek proverb was that "the feet of the avenging deities are shod with wool," expressing the noiseless approach of the Divine judgments, and their Possible nearness at the moment when they were supposed the furthest off. [TRENCH.] 4. The three oldest MSS. prefix "but," or "nevertheless" (notwithstanding thy spiritual deadness), and omit "even." 11ames-persons named in the book of life (v. 5) known These had the by name by the Lord as His own. reality corresponding to their name: not a mere name mong men as living, whilst really dead (v. 1). The raiment A reads. But two oldest MSS., and most of the ancient |